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| UmaPrykhodko, CC BY-SA 4.0, via Wikimedia Commons |
Mindful Meditation in Buddhism and Jainism: A Foundational Spiritual Practice
Mindfulness—referred to in Sanskrit as smṛti and in Pāli as sati—is
a central spiritual practice that figures prominently in early Buddhism and Jainism. While it is found in the doctrinal and meditative frameworks
of both traditions, mindfulness plays a particularly pivotal role within the
Buddhist soteriological system. Its significance in Buddhism is not only as a
meditative tool but as an indispensable component of the very path leading to
liberation (nirvāṇa). From the earliest canonical sermons preserved in
the Pāli Nikāyas and their Sanskrit counterparts, mindfulness is presented as
both an initial practice and a continuous presence along the meditative
trajectory.
In early texts, two distinctly different yet complementary modes of
mindfulness can be observed. These are found nearby in the standard formulaic
description of the path to liberation—a structure that recurs in multiple
discourses throughout the canon. The first form appears in the context of
preparatory exercises (pubbabhāga), which focus on cultivating a
heightened awareness in daily activities. The second form arises within formal
meditative practice (bhāvanā), where mindfulness is refined and applied
in concentrated introspection. This dichotomy underscores the flexible and
evolving nature of mindfulness in spiritual discipline—beginning with ordinary
activities and culminating in advanced states of mental absorption and insight.
In the preparatory phase, mindfulness is integrated into every aspect of
daily life. The (hypothetical) practitioner is instructed to maintain conscious
awareness “while going and coming while looking ahead and looking back, while
bending and stretching the limbs, while carrying robes and the alms bowl, while
eating and drinking, while urinating and defecating, while walking, standing,
sitting, falling asleep, waking up, speaking, and remaining silent.” This
exhaustive list conveys the comprehensiveness of mindfulness as a mode of
presence and attentiveness that pervades even the most mundane actions. Here,
mindfulness is a training of awareness, anchoring the mind in the immediacy of physical
and mental experience, preventing distraction and fostering ethical
comportment.
Eventually, this active engagement with the world is temporarily set aside
when the practitioner moves into seated meditation. At this juncture, he
"sits down cross-legged, holds his body erect, and establishes mindfulness
in front of him." This marks a transition from mindfulness as
attentiveness in action to mindfulness as sustained introspective focus. In
this context, the application of mindfulness (smṛtyupasthāna in
Sanskrit, satipaṭṭhāna in Pāli) becomes the very foundation for the
unfolding of the four dhyānas or meditative absorptions—progressively
refined states of trance-like concentration. Mindfulness is not only a
prerequisite for entering these states but continues to be a guiding presence
throughout. Notably, the fourth dhyāna is explicitly characterized by
“purity of equanimity and mindfulness,” indicating the apex of mental balance
and clarity. It is from this heightened state that the practitioner gains
access to liberating insight (vipassanā)—the penetrative understanding
of the nature of reality that culminates in spiritual liberation.
Mindfulness as a Direct Path
to Liberation
Numerous sermons (suttas) in the early Buddhist canon elevate
mindfulness beyond a mere preparatory or supportive role. They present
it—particularly through the framework of the satipaṭṭhānas—as the very
path to liberation itself. Among the most celebrated of these is the Satipaṭṭhāna
Sutta, found in the Majjhima Nikāya and a slightly expanded form in
the Dīgha Nikāya. This text outlines four applications of mindfulness,
which constitute a comprehensive meditative path. These four are: (1)
mindfulness of the body (kāyānupassanā), (2) mindfulness of feelings or
sensations (vedanānupassanā), (3) mindfulness of the mind (cittānupassanā),
and (4) mindfulness of mental objects or phenomena (dhammānupassanā).
Each of these four domains is detailed with specific contemplative
techniques. For instance, mindfulness of the body includes awareness of
breathing, postures, bodily actions, anatomical parts, and even the
decomposition of corpses—a stark reminder of impermanence. Mindfulness of
feelings trains the practitioner to discern pleasant, unpleasant, and neutral
sensations without attachment or aversion. Mindfulness of mind observes states
such as desire, aversion, sloth, agitation, and doubt, labelling them clearly
as they arise. Finally, mindfulness of mental phenomena includes the
observation of the five hindrances, the five aggregates, the six sense bases,
the seven factors of enlightenment, and the Four Noble Truths.
The Satipaṭṭhāna Sutta makes an extraordinary promise: “If anyone
should develop these four applications of mindfulness for seven days, one of
two results could be expected: either final knowledge here and now (arahatta),
or, if there is a trace of clinging left, non-returning (anāgāmi).”
While this should not be read as a simplistic or literal guarantee, it
underscores the high regard in which mindfulness is held—as a complete and
sufficient means of attaining liberation, provided it is practised intensively
and correctly.
Mindfulness in the Noble
Eightfold Path
The centrality of mindfulness is further emphasized by its inclusion in the
Noble Eightfold Path (āryāṣṭāṅgamārga), the most famous Buddhist
enumeration of the path to the cessation of suffering. It appears in the
seventh position, immediately preceding samādhi—right concentration.
This placement is significant, as it aligns with the broader canonical
portrayal of mindfulness as both a prerequisite and companion to the meditative
absorptions that characterize the culminating stages of the path. Here,
mindfulness (sammā-sati) is defined as the continuous awareness of the
four satipaṭṭhānas, reinforcing the idea that right mindfulness is synonymous
with their practice.
Moreover, the Eightfold Path itself is often described as comprising three
broad domains: moral discipline (sīla), mental concentration (samādhi),
and wisdom (paññā). Mindfulness serves as a bridge between these
domains. On one hand, it supports ethical behaviour by ensuring conscious
intention behind speech and action. On the other, it sustains meditative
absorption and provides the cognitive clarity necessary for insight. In this
way, mindfulness permeates every aspect of the path, binding its diverse
elements into a coherent practice.
Integration into Systematic
Doctrinal Lists
As the Buddhist tradition evolved and expanded, efforts were made to
systematize and classify the Buddha’s teachings. In the process, mindfulness
was incorporated into several key doctrinal lists, further cementing its
importance. It is notably the first of the seven factors of enlightenment (bodhyaṅga),
a list which also includes investigation, energy, rapture, tranquillity,
concentration, and equanimity. These seven factors are said to develop
naturally in a meditator progressing along the path and to reach full maturity
in one who attains awakening.
Yet this list is itself part of a larger framework: the thirty-seven aids
to enlightenment (bodhipākṣikadharmāḥ), a comprehensive set of
principles and practices deemed conducive to awakening. Within this list,
mindfulness appears in no fewer than eight distinct forms. It is the first of
the four satipaṭṭhānas, the first of the seven bodhyaṅgas, one of
the five faculties (indriya), one of the five powers (bala), and
one of the eight elements of the Noble Eightfold Path. This multiplicity
demonstrates how central mindfulness had become by the time these lists were
codified.
It also highlights the somewhat artificial nature of such enumerations. The
overlap and repetition suggest that these lists were not originally conceived
as a single integrated system, but rather as compilations drawn from various
strands of oral and written tradition. Nonetheless, the repetition of
mindfulness across categories indicates its irreplaceable role across different
dimensions of practice—cognitive, ethical, meditative, and spiritual.
Mindfulness in Early Jainism
Though less emphasized in comparison to Buddhism, mindfulness also holds a
noteworthy place in early Jain practice. The Jains, too, advocate a rigorous
discipline of attention and ethical vigilance, particularly concerning their
emphasis on ahiṃsā (nonviolence). In Jain texts, mindfulness appears as
part of the broader category of samiti (carefulness or circumspection),
which governs actions of movement, speech, and consumption. Jain monks are
instructed to cultivate awareness to avoid harming even the tiniest forms of
life. This vigilance is extended to all bodily and verbal activities, mirroring
the Buddhist emphasis on mindfulness in mundane actions.
Moreover, Jain meditation practices such as samyak-dhyāna (right
meditation) and pratikramaṇa (introspective repentance) also require a
high degree of self-awareness. The ultimate goal in Jainism is the liberation
of the soul (jīva) from the accumulated karmic particles that bind it to
the cycle of rebirth. Mindfulness, in this context, serves as a tool for
preventing new karmic influx (āsrava) and for facilitating the shedding
(nirjarā) of existing karma. Though the metaphysical frameworks
differ—Jains posit a dualistic ontology where the soul is inherently pure and
distinct from matter, while Buddhists deny a permanent self—the practical
application of mindfulness as a means to liberation shows clear parallels.
Philosophical Dimensions and
Later Developments
The role of mindfulness has not remained static across Buddhist history. Later
developments in both Theravāda and Mahāyāna traditions reinterpret and expand
the role of mindfulness in line with evolving philosophical perspectives. In
the Abhidharma scholastic systems, for instance, mindfulness is classified as a
mental factor (cetasika) that functions to keep the mind from
distraction and forgetfulness. It is defined as the ability to hold an object
in memory and to resist mental wandering—a definition that, while more
technical, still captures the essence of attentive presence.
In the Mahāyāna tradition, mindfulness continues to play a crucial role,
particularly in the bodhisattva path, where it is linked with compassion and
wisdom. In texts such as the Śāntideva’s Bodhicaryāvatāra, mindfulness
is portrayed not only as meditative awareness but also as moral vigilance,
protecting the mind from afflictive emotions and guiding ethical conduct. In
Vajrayāna Buddhism, mindfulness is integrated with visualization and mantra
practices, taking on esoteric dimensions while retaining its foundational
purpose.
Conclusion
Mindfulness (smṛti, sati) stands as one of the most
foundational and transformative practices in the early Indian spiritual
landscape, especially within Buddhism. From its roots in daily attentiveness to
its culmination in profound meditative absorption, mindfulness functions as a
bridge between the ordinary and the transcendent. It is simultaneously a
method, a quality of mind, and a key to liberation.
In early Buddhism, mindfulness begins with the most basic actions and
culminates in the deepest insights into the nature of existence. It pervades
every step of the path—ethical, meditative, and cognitive—and serves as the
indispensable condition for attaining freedom from suffering. Its integration
into the Noble Eightfold Path, the satipaṭṭhānas, and the thirty-seven aids to
enlightenment reflects both its versatility and its centrality.
Even beyond Buddhism, in early Jainism and later Indian traditions, the
practice of mindful awareness emerges as a powerful discipline of presence,
restraint, and spiritual refinement. Whether through careful physical movement,
contemplative analysis, or meditative stabilization, mindfulness reveals the
intimate relationship between consciousness and liberation. Its legacy endures
today, not only as a historical practice but as a living tradition that
continues to inspire seekers across the world.
